In April 2016, Bishop Athanasius Schneider issued, Amoris Laetitia: a Need for Clarification in Order to Avoid a General Confusion – the purpose of which is evident in the title.
Some three months later, a group of forty-five theologians and clergymen issued a letter also calling for a clarification of Amoris Laetita from Pope Francis; ostensibly to make clear that the exhortation doesn’t contradict Church teaching.
The letter, which was sent to all 218 cardinals and patriarchs, timidly stressed that the signatories “do not deny or question the personal faith of Pope Francis,” and even makes note of “valuable elements” in Amoris Laetitia that “make an important contribution to the defense and preaching of the faith.”
Both appeals for a clarification focus on a supposed need for an authentic interpretation of Amoris Laetitia; as if Francis does not intend for Amoris Laetita to upend the Church’s perennial teaching concerning access to the sacraments for those who obstinately persist in mortal sin.
Be careful what you ask for…
The bishops of the Buenos Aires region of Argentina recently issued a document (translation courtesy of Life Site News), spelling out the ways in which priests should implement Amoris Laetitia.
They key portion of this document states:
In other, more complex circumstances, and when it is not possible to obtain a declaration of nullity, the aforementioned option [of living in continence, aka as brother and sister] may not, in fact, be feasible. Nonetheless, it is equally possible to undertake a journey of discernment. If one arrives at the recognition that, in a particular case, there are limitations that diminish responsibility and culpability (cf. AL 301-302), particularly when a person judges that he would fall into a subsequent fault by damaging the children of the new union, AmorisLaetitia opens up the possibility of access to the sacraments of Reconciliation and the Eucharist (cf. AL notes 336 and 351). These in turn dispose the person to continue maturing and growing with the aid of grace.
This is an excellent example of what Bishop Schneider called an “abusive interpretation” of Amoris Laetita, which is why he, and others, have been calling for Francis to issue a clarification.
Well, just yesterday, the Holy See confirmed that Francis has done precisely this.
In a letter to the bishops of Buenos Aries (translation courtesy of Life Site News), Francis removed all doubt as to both his intent for Amoris Laetitia, and his “personal faith” (or lack thereof) stating of the previously mentioned guidelines for the exhortation’s implementation:
“The document is very good and completely explains the meaning of chapter VIII of Amoris Laetitia. There are no other interpretations.”
Bear in mind, that this comes after Francis has been challenged by numerous churchmen, likely in more ways than have been made public, to uphold the true Faith. This is his response.
So, Bishop Schneider and group of forty-five:
You asked for clarification from Francis, and here it is. There are no other interpretations. What now, gentlemen?
Let me guess, and I hope to God I am wrong:
There will be statements forthcoming from some of them asking for more clarity still; perhaps something more formal or more universal than a letter to a local bishops conference. Others may very well adopt Cardinal Burke’s position (another cop out to be sure); it’s not magisterial, so we simply need to remain true to tradition.
Let me say this:
Condemning Amoris Laetita and demanding that it be rescinded in its entirety is absolutely necessary, but even this isn’t nearly enough.
The time for hemming and hawing is over. Francis has to go. He is a blasphemous heretic of the most dangerous kind. This has been clear to many of us for some time, but now, there are no other interpretations.
Look, men of good will can debate whether or not Benedict resigned freely, or whether or not his intent was so defective as to render the act invalid, or if the See of Rome was truly vacant when conclave 2013 convened, or even whether or not Francis is an anti-pope…
And yet every last one of us knows damned well that a formal heretic cannot be pope.
The complete explanation of “the meaning of chapter VIII of Amoris Laetitia” provided by the Buenos Aires area bishops and confirmed by Francis is based upon the heresy contained in AL 301:
“Hence it is can no longer simply be said that all those in any ‘irregular’ situation are living in a state of mortal sin and are deprived of sanctifying grace.”
There can no longer be any denying, however illogical doing so always was, that among the “irregular” situations to which this refers includes those in adultery as described in the Buenos Aires guidelines.
This statement (AL 301) contradicts the Council of Trent (Session VI, Chapter XV) almost verbatim, and it is based upon AL 295 wherein Our Lord’s admonition against the Pharisees is turned against Him by suggesting that the demands of the Divine Law are just too great a burden to be carried out by some.
This opinion was formally anathematized by the Council of Trent (Session VI, Canon XVIII).
If that isn’t enough, AL 303 even goes so far as to state that God sometimes asks adulterers to persist in their mortal sin!
The three heresies above are the very basis for the clarification of Amoris Laetitia just delivered.
It doesn’t take a doctorate in sacred theology to know that Francis – be it your opinion that he is an anti-pope or just an historically faithless pope – must be either exposed or deposed, and this for the salvation of souls. Take your pick.
There are no other interpretations.